The Sixteen Stages of Insight

This article is the work of the late
Venerable Phra Dhamma Theerarach Mahamuni, one of the most renowned
vipassana teachers of his time. The original booklet was produced in
1961 by the Division of Vipassana Dhura at Mahadhatu Monastery,
Bangkok, and translated by Helen and Vorasak Jandamit. A revised
English version was reprinted in 1988. It is also presented, with
commentary, in the book, Insight Meditation: Practical Steps to
Ultimate Truth, by Achan Sobin S. Namto (Sopako Bodhi Bhikkhu). In a
few places the text has been edited and augmented by the Vipassana
Dhura staff.

Note to the reader: Some meditation teachers feel that the
following information should not be made available to the general
public. That isn't because these teachings are for members of a
select group, must be specially transmitted, or are in any sense
esoteric; but because, due to the tricky nature of the mind, learning
about these insights before acquiring personal meditation experience
might cause you to anticipate results, thereby slowing your progress.
That's why Mahási Sayádaw wrote, "It is not
good for a pupil who meditates under the guidance of a teacher to get
acquainted with these stages before meditation begins" (Practical
Insight Meditation, p. 35).

Nevertheless, the Sayadaw agreed to the publication of his own book, The Progress of Insight,
that deals with these stages. He acknowledged that the information may
be helpful for many students who practice in isolation. So we decided
to follow a middle path by publishing the present essay, but including
a cautionary note as the Sayadaw did.

Generally speaking, we do not recommend that beginners read this
article. We offer the following descriptions for those students who
have no access to an instructor and are trying to make sense of a
meditation experience they have had, or for those who have already
reached a fairly advanced stage of insight.

Although it is natural to want to know what level you have reached and
what will happen next in meditation, it is quite difficult to evaluate
your own experience, even with a written guideline. You should always
be aware that, no matter what you come to believe as a result of
reading this article, your self-assessment may be incorrect. Besides,
the mind likes to play tricks. If you cling to something you've
read about, wanting it to happen, the mind may subconsciously try to
mimic the experience. Without a teacher you may not be able to tell the
difference between the illusion and the real thing. In order to avoid
the trap of self-deception it is important to use the information given
here intelligently, with continuous self-examination and scrupulous
honesty.

If you are reading this because you are wondering if you have reached
enlightenment, please realize that you probably haven't, although
you may have reached an earlier stage of insight-knowledge. Achan
Sopako Bodhi explains that when the first level of enlightenment is
reached there can be no doubt about it. You would not need to ask if
you'd attained it. In the words of another bhikkhu, "It
cannot be missed."

This
manual is intended for advanced students or vipassana teachers rather
than beginners. It is not meant to substitute for the personal guidance
of a meditation teacher.

There
are sixteen levels of vipassana-knowledge or nana ("nana," pronounced
"yah-nuh," is a Pali word for "knowledge.") In each level the student
realizes a more advanced insight. This knowledge is a direct vision,
not a matter of thinking. The meditator who undergoes an intensive
meditation retreat will usually progress through the stages more or
less in order, sometimes falling back to an earlier stage, or going
back and forth between several levels before passing on to the next. A
student may sometimes get stuck at a certain stage, at which time the
help of a competent teacher is invaluable.

The
meditator does not stay at each level for an equal period of time. Some
stages may last days, weeks, months or longer, others mere hours. Some
of the higher stages take only a few mind-moments, or even one moment,
to pass – less than one second of time. Not every student will
undergo all the experiences described here, nor in the exact order
presented.

As
you read these pages remember that, without exception, no matter what
stage has been reached or what new phenomenon has been experienced,
this tenet of insight meditation applies across the board: just go on
with the work of noticing mental and material phenomena as they appear,
without evaluating or naming those things; then let them go.
Don't cling to any experience. Whatever happens, don't be
swayed or impressed by it, no matter how blissful or terrible. This
advice is pertinent even to those who have reached the first level of
enlightenment. If you honestly follow this rule and don't let the
mind talk you into making exceptions, you can be assured your practice
will be correct and you will reach the end of the path as soon as
possible.

The Sixteen Stages of Vipassana Knowledge

Knowledge to distinguish mental and physical states
(namarupa pariccheda nana).

Knowledge of the cause-and-effect relationship between
mental and physical states (paccaya pariggaha nana).

Knowledge of mental and physical processes as
impermanent, unsatisfactory and nonself (sammasana
nana).

Knowledge of arising and passing away (udayabbaya
nana).

Knowledge of the dissolution of formations (bhanga
nana).

Knowledge of the fearful nature of mental and physical
states (bhaya nana).

Knowledge of mental and physical states as
unsatisfactory (adinava nana).

Knowledge of disenchantment (nibbida nana).

Knowledge of the desire to abandon the worldly state
(muncitukamayata nana).

Knowledge which investigates the path to deliverance
and instills a decision to practice further (patisankha
nana).

Knowledge which regards mental and physical states
with equanimity (sankharupekha nana).

Knowledge which conforms to the Four Noble Truths
(anuloma nana).

Knowledge of deliverance from the worldly condition
(gotrabhu nana).

Knowledge by which defilements are abandoned and are
overcome by destruction (magga nana).

Knowledge which realizes the fruit of the path and has
nibbana as object (phala nana).

Knowledge which reviews the defilements still
remaining (paccavekkhana nana).

In this nana, or state of wisdom or knowledge, the
meditator is able to distinguish nama (mental phenomena)
from rupa (material phenomena). For example, he is aware
that the rising and falling movements of the abdomen are
rupa and that the mind which acknowledges these movements
is nama. A movement of the foot is rupa and the
consciousness of that movement is nama.

The meditator can distinguish between nama and rupa
with regard to the five senses as follows:

When seeing a form, the eyes and the color are rupa;
the consciousness of the seeing is nama.

When hearing a sound, the sound itself and the hearing
are rupa, and consciousness of the hearing is nama.

When smelling something, the smell itself and the nose
are rupa, and the consciousness of the smell is nama.

When tasting something, the taste and the tongue are
rupa, and the consciousness of taste is nama.

When touching something, whatever is cold, hot, soft or
hard to the touch is rupa, and consciousness of the
contact is nama.

In conclusion, in this nana the meditator realizes that
the whole body is rupa and the mind (or consciousness of
the sensations of the body) is nama. Only nama and rupa
exist. There is no being, no individual self, no
"I", no "he" or "she," etc.
When sitting, the body and its movement are rupa and
awareness of the sitting is nama. The act of standing is
rupa and awareness of the standing is nama. The act of
walking is rupa and the awareness of the walking is nama.

In some instances rupa is the cause and nama is the
effect, as, for example, when the abdomen rises and
consciousness follows. At other times nama is the cause
and rupa is the effect; for example: the wish to sit is
the cause and the sitting is the effect; in other words,
volitional activity precedes physical action.

Some characteristics of this nana:

The abdomen may rise, but fails to fall right away.

The abdomen may fall deeply and remain in that position
longer than normal.

The rising and falling of the abdomen seems to have
disappeared, but when touched by the hand, movements can
still be felt.

At times there are feelings of distress of varying
intensity.

Some meditators may be much disturbed by visions or
hallucinations.

The rising and falling of the abdomen and the
acknowledgment of the movements occur at the same
time.

One may be startled by the body bending forwards or
backwards.

The meditator conceives that this existence, the next
and all existences, derive only from the interaction of
cause and effect. They consist only of nama and rupa,
mental and physical processes. i. A single rise of the
abdomen has two stages.

The meditator considers nama and rupa, as experienced
through the five senses, as having the three
characteristics anicca (impermanence), dukkha
(unsatisfactoriness or suffering), and anatta
(nonself).

The meditator sees that one rising movement of the
abdomen has three sections: originating, continuing, and
vanishing. One falling movement of the abdomen has the
same three sections.

There are feelings of distress which disappear only
slowly, after seven or eight acknowledgements.

There are many nimittas (visions or mental images)
which disappear slowly after several acknowledgements.

The rising and falling movements of the abdomen may
seem to disappear for a long or short interval.

Breathing may be fast, slow, smooth, irregular or
obstructed.

The mind may be distracted, which shows that it is
aware of the three characteristics, impermanence,
unsatisfactoriness and nonself.

The meditator's hands or feet may clench or
twitch.

Some of the ten vipassanupakilesas (Imperfections or
Defilements of Insight) may appear in this nana.

The Ten Imperfections of Insight
(vipassanupakilesas):

An inexperienced meditator may be confused by any of the
following experiences, mistakenly believing that he or she
has reached nibbana. Though not in themselves obstacles,
the meditator may be tempted to cling to these
experiences, believing them to be important, rather than
continuing to note the arising and passing away of mental
and physical phenomena in the present moment. At such time
the guidance of a teacher is invaluable.

Obhasa (illumination)

Obhasa is the first defilement of insight.

The meditator may be aware of the following manifestations
of light:

He may see a light similar to a firefly, a torch or a
car headlamp.

The room may be lit up, enabling the meditator to see
his or her own body.

He or she may be aware of light that seems to pass
through the wall.

There may be a light enabling one to see various places
before one's eyes.

There may be a bright light as though a door had
opened. Some meditators lift up their hands as if to shut
it; others open their eyes to see what caused the
light.

A vision of brightly colored flowers surrounded by
light may be seen.

Miles and miles of sea may be seen.

Rays of light seem to emit from the meditator's
heart and body.

Hallucinations such as seeing an elephant may occur.

Piti (Joy or rapture)

Piti is the second defilement of insight. There are five
kinds of piti.

1. Khuddaka piti (minor rapture)

This state is characterized by the following:

The meditator may be aware of a white color.

There may be a feeling of coolness or dizziness and the
hairs of the body may stand on end.

The meditator may cry or feel terrified.

2. Khanika piti (momentary rapture)

Characteristics of this piti include:

Seeing flashes of light.

Seeing sparks.

Nervous twitching.

A feeling of stiffness all over the body.

A feeling as if ants were crawling on the body.

A feeling of heat all over the body.

Shivering.

Seeing red colors.

The hair on the body rising slightly.

Itchiness as if ants were crawling on one's face
and body.

3. Okkantika piti (flood of joy)

In this piti:

The body may shake and tremble.

The face, hands and feet may twitch.

There may be violent shaking as if the bed is going to
turn upside down.

Nausea and at times actual vomiting may occur.

There may be a rhythmic feeling like waves breaking on
the shore.

Ripples of energy may seem to flow over the body.

The body may vibrate like a stick which is fixed in a
flowing stream.

A light yellow color may be observed.

The body may bend to and fro.

4. Ubbenka piti (uplifting joy)

In this piti:

The body feels as if it is extending or moving
upwards.

There may be a feeling as though lice are climbing on
the face and body.

Diarrhea may occur.

The body may bend forwards or backwards.

One may feel that one's head has been moved
backwards and forwards by somebody.

There may be a chewing movement with the mouth either
open or closed.

The body sways like a tree being blown by the wind.

The body bends forwards and may fall down.

There may be fidgeting movements of the body.

There may be jumping movements of the body.

Arms and legs may be raised or may twitch.

The body may bend forwards or may recline.

A silver gray color may be observed.

5. Pharana piti (pervading rapture)

In this piti:

A feeling of coldness spreads through the body.

Peace of mind sets in occasionally.

There may be itchy feelings all over the body.

There may be drowsy feelings and the meditator may not
wish to open his or her eyes.

The meditator has no wish to move.

There may be a flushing sensation from feet to head or
vice versa.

The body may feel cool as if taking a bath or touching
ice.

The meditator may see blue or emerald green colors.

An itchy feeling as though lice are crawling on the
face may occur.

3. Passadhi

The third defilement of vipassana is passadhi which means
"tranquility of mental factors and
consciousness." It is characterized as follows:

There may be a quiet, peaceful state resembling the
attainment of insight.

There will be no restlessness or mental rambling.

Mindful acknowledgement is easy.

The meditator feels comfortably cool and does not
fidget.

The meditator feels satisfied with his powers of
acknowledgement.

There may be a feeling similar to falling asleep.

There may be a feeling of lightness.

Concentration is good and there is no
forgetfulness.

Thoughts are quite clear.

A cruel, harsh or merciless person will realize that
the dhamma is profound.

A criminal or drunkard will be able to give up bad
habits and will change into quite a different person.

4. Sukha

The fourth defilement of vipassana is sukha which means
"bliss" and has the following
characteristics:

There may be a feeling of comfort.

Due to pleasant feelings the meditator may wish to
continue practicing for a long time.

The meditator may wish to tell other people of the
results which he has already gained.

The meditator may feel immeasurably proud and
happy.

Some say that they have never known such happiness.

Some feel deeply grateful to their teachers.

Some meditators feel that their teacher is at hand to
give help.

5. Saddha

The next defilement of vipassana is saddha which is
defined as fervor, resolution or determination, and has
the following characteristics:

The practitioner may have too much faith.

He or she may wish everybody to practice vipassana.

He may wish to persuade those he comes in contact with
to practice.

He may wish to repay the meditation center for its
benefaction.

The meditator may wish to accelerate and deepen his
practice.<

He or she may wish to perform meritorious deeds, give
alms and build and repair Buddhist buildings and
artifacts.

He may feel grateful to the person who persuaded him to
practice.

He may wish to give offerings to his teacher.

A meditator may wish to be ordained as a Buddhist monk
or nun.

He may not wish to stop practicing.

He might wish to go and stay in a quiet, peaceful
place.

The meditator may decide to practice wholeheartedly.

6. Paggaha

The next defilement of vipassana is paggaha which means
exertion or strenuousness and is defined as follows:

Sometimes the meditator may practice too
strenuously.

He may intend to practice rigorously, even unto
death.

The meditator overexerts himself so that attentiveness
and clear comprehension are weak, causing distraction and
lack of concentration

7. Upatthana, which means "mindfulness," is
the next defilement of vipassana, and it is characterized
by the following:

Sometimes excessive concentration upon thought causes
the meditator to leave acknowledgement of the present and
inclines him to think of the past or future.

The meditator may be unduly concerned with happenings
which took place in the past.

The meditator may have vague recollections of past
lives.

8. Nana

The next vipassanupakilesa is nana which means
"knowledge" and is defined as follows:

Theoretical knowledge may become confused with
practice. The meditator misunderstands but thinks that he
is right. he may become fond of ostentatiousness and like
contending with his teacher.

A meditator may make comments about various objects.
For example when the abdomen rises he may say
"arising" and when it falls he may say
"ceasing."

The meditator may consider various principles which he
knows or has studied.

The present cannot be grasped. Usually it is
"thinking" which fills up the mind. This may be
referred to as "thought-based knowledge," jinta
nana.

9. Upekkha

The ninth defilement of vipassana is upekkha which has the
meaning of not caring or indifference. It can be described
as follows:

The mind of the meditator is indifferent, neither
pleased nor displeased, nor forgetful. The rising and
falling of the abdomen is indistinct and at times
imperceptible.

The meditator is unmindful, at times thinking of
nothing in particular.

The rising and falling of the abdomen may be
intermittently perceptible.

The mind is undisturbed and peaceful.

The meditator is indifferent to bodily needs.

The meditator is unaffected when in contact with either
good or bad objects. Mindful acknowledgement is
disregarded and attention is allowed to follow exterior
objects to a great extent.

10. Nikanti

The tenth vipassanupakilesa is nikanti which means
"gratification" and it has the following
characteristics:

The meditator finds satisfaction in various
objects.

He is satisfied with light, joy, happiness, faith,
exertion, knowledge and even-mindedness.

The fourth nana is udayabbaya nana which means,
"knowledge of contemplation on arising and
falling." In this nana:

The meditator sees that the rising and falling of the
abdomen consists of 2, 3, 4, 5 or six stages.

The rising and falling of the abdomen may disappear
intermittently.

Various feelings disappear after two or three
acknowledgements.

Acknowledgement is clear and easy.

Nimittas disappear quickly, for instance after a few
acknowledgements of "seeing, seeing."

The meditator may see a clear, bright light.

The beginning and the end of the rising and falling
movements of the abdomen are clearly perceived.

While sitting, the body may bend either forwards or
backwards as though falling asleep. The extent of the
movement depends on the level of concentration. The
breaking of santati or continuity can be observed by the
expression of the following characteristics:

If the rising and falling movements of the abdomen
become quick and then cease, anicca (impermanence) appears
clearly but anatta (nonself) and dukkha
(unsatisfactoriness) still continue.

If the rising and falling movements become light and
even and then cease, anatta (nonself) appears clearly.
However, anicca and dukkha continue.

If the rising and falling of the abdomen becomes stiff
and impeded and then ceases, dukkha is clearly revealed,
but anicca and anatta continue.

If the meditator has good concentration he may experience
a ceasing of breath at frequent intervals. He may feel as
if he is falling into an abyss or going through an air
pocket on a plane, but in fact the body remains
motionless.

This is the fifth insight knowledge. It means
"Knowledge of contemplation on dissolution," and
it has the following characteristics:

The ending of the rising and falling movements of the
abdomen are clear.

The objects of the meditator's concentration may
not be clear. The rising and falling movements of his
abdomen may be vaguely perceived.

The rising and falling movements may disappear. It is,
however, noticed by the practitioner that rupa disappears
first, followed by nama. In fact, the disappearance takes
place almost simultaneously because of the swift
functioning of the citta (mind).

The rising and falling movements are distinct and
faint.

There is a feeling of tightness enabling one to see the
continuity of rising and falling. The first state of
consciousness ceases and a second begins, enabling the
meditator to know the ceasing.

Acknowledgement is insufficiently clear because its
various objects appear to be far away.

At times there is only the rising and falling; the
feeling of self disappears.

There may be a feeling of warmth all over the body.

The meditator may feel as though he is covered by a
net.

Citta (mind or consciousness) and its object may
disappear altogether.

Rupa ceases first, but citta remains. However,
consciousness soon disappears as well as the object of
consciousness.

Some meditators feel that the rising and falling of the
abdomen ceases for only a short time, while others feel
that the movement stops for 2-4 days until they get bored.
Walking is the best remedy for this.

Uppada, thiti, and bhanga, that is, the origination,
persisting and vanishing stages of both nama and rupa are
present, but the meditator is not interested, observing
only the stage of vanishing.

The internal objects of meditation, i.e., rising and
falling, are not clear; external objects such as trees
seem to shake.

One has the impression of looking at a field of fog;
everything appears vague and obscure.

If the meditator looks at the sky it seems as if there
is vibration in the air.

This is, "Knowledge of dispassion." It has
the following characteristics:

The meditator views all objects as tiresome and
ugly.

The meditator feels something akin to laziness but the
ability to acknowledge objects clearly is still
present.

The feeling of joy is absent; the meditator feels bored
and sad as though he has been separated from what he
loves.

The practitioner may not have experienced boredom
before but now he really knows what boredom is.

Although previously the meditator may have thought that
only hell was bad, at this stage he feels that only
nibbana, not a heavenly state, is really good. He feels
that nothing can compare with nibbana, so he deepens his
resolve to search for it.

The meditator may acknowledge that there is nothing
pleasant about nama and rupa.

The meditator may feel that everything is bad in every
way and there is nothing that can be enjoyed.

The meditator may not wish to speak or meet anybody. He
may prefer to stay in his room.

The meditator may feel hot and dry as though being
scorched by the heat of the sun.

The meditator may feel lonely, sad and apathetic.

Some lose their attachment to formerly desired fame and
fortune. They become bored realizing that all things are
subject to decay. All races and beings, even the Devas and
Brahmas (gods), are likewise subject to decay. They see
that, where there is birth, old age, sickness and death
prevail. So there is no feeling of attachment. Boredom
therefore sets in, together with a strong inclination to
search for nibbana.

The ninth nana to be considered is muncitukamayata nana
which can be translated as, "the knowledge of the
desire for deliverance." This nana has the following
characteristics:

The meditator itches all over his body. He feels as if
he has been bitten by ants or small insects, or he feels
as though they are climbing on his face and body.

The meditator becomes impatient and cannot make
acknowledgements while standing, sitting, lying down or
walking.

He cannot acknowledge other minor actions.

He feels uneasy, restless and bored.

He wishes to get away and give up meditation.

Some meditators think of returning home, because they
feel that their parami (accumulated past merit) has been
insufficient. As a result they start preparing their
belongings to go home. In the early days this was termed,
"the nana of rolling the mat."

This is "knowledge of equanimity regarding
formations." This nana has the following
characteristics:

The meditator does not feel frightened or glad, only
indifferent. The rising and falling of the abdomen is
clearly acknowledged as merely being nama and rupa.

The meditator feels neither happiness nor sadness. His
presence of mind and consciousness are clear. Nama and
rupa are clearly acknowledged.

The meditator can remember and acknowledge without
difficulty.

The meditator has good concentration. His mind remains
peaceful and smooth for a long time, like a car running on
a well-paved road. The meditator may feel satisfied and
forget the time.

Samadhi (concentration) becomes firm, somewhat like
pastry being kneaded by a skilled baker.

Various pains and diseases such as paralysis or
nervousness may be cured.

It can be said that the characteristics of this nana
are ease and satisfaction. The meditator may forget the
time which has been spent during practice. The length of
time spent sitting might even be as much as one hour
instead of the half hour which was originally intended.

Wisdom derived from the higher nanas, i.e., the 37
bodhipakkiyadhamma (factors of enlightenment), qualities
contributing to or constituting enlightenment; the 4
iddhipada or paths of accomplishment; the 4 sammappadhara,
right or perfect efforts; the 4 satipatthana or
foundations of mindfulness; the five indriya or
controlling faculties; and the five bhala or powers.

Anuloma nana has the characteristics of anicca, dukkha and
anatta.

Anicca (impermanence). He who has practiced charity and
kept the precepts will attain the path by anicca. The
rising and falling of the abdomen will become quick but
suddenly cease. The meditator is aware of cessation of
movement as the abdomen rises and falls or the cessation
of sensation when sitting or touching. Quick breathing is
a symptom of anicca. The knowledge of this ceasing
whenever it occurs is called "anuloma nana."
However, this should actually be experienced by the
meditator, not just imagined.

Dukkha (suffering). He who has practiced samatha
(concentration) will attain the path by way of dukkha.
Thus, when he acknowledges the rising and falling of the
abdomen or sitting and touching, he feels stifled. When he
continues to acknowledge the rising and falling of the
abdomen or the sitting and touching, a cessation of
sensation will take place. A characteristic of path
attainment by way of dukkha is unbearability. The
knowledge of the ceasing of the rising and falling of the
abdomen, or the cessation of sensation when sitting or
touching is anuloma nana.

Anatta (nonself). He who has practiced vipassana or was
interested in vipassana in former lives will attain the
path by anatta. Thus the rising and falling of the abdomen
becomes steady, evenly-spaced and then ceases. The rising
and falling movements of the abdomen or the sitting and
touching will be seen clearly. Path attainment by anatta
is characterized by a smooth, light movement of the
abdomen. When the movements of the abdomen continue evenly
and lightly, that is anatta. Anatta means "without
substance," "meaninglessness" and
"uncontrollability."

The ability to know clearly the cessation of the rising
and falling movements of the abdomen or the cessation of
sensation when sitting and touching is called
"anuloma nana."

The Four Noble Truths

In the anuloma nana, the Four Noble Truths appear
clearly and distinctly as follows:

1. Samudaya sacca. This truth is perceived when the
abdomen begins to rise or begins to fall, and it occurs at
the point that the meditator is about to enter the next
nana, which is called the gotrabhu nana. Samudaya sacca is
also referred to as "rupa jati" and "nama
jati." It is the point of origination of both the
beginning of the rising and the beginning of the falling
movements of the abdomen. Nama jati is the beginning of
nama and rupa jati is the beginning of rupa. Real
perception and experience of these truths is called
"samudaya sacca."

2. Dukkha sacca. This truth is perceived when the rising
and falling movements of the abdomen can no longer be
tolerated because the meditator is aware of their
unsatisfactory nature. He perceives that everything must
die out and come to an end. In Pali this truth is given
the name, "charamaranam dukkha saccam." Old age
is a deterioration of nama and rupa. Death is the
extinction, the breaking-up, the ending of nama and rupa.
The perception of the cessation of suffering is called
"dukkha sacca."

3. Nirodha sacca. This truth is seen when the rising and
falling movements fall away simultaneously. Jati is the
limit of knowledge, and so the mental acknowledgement of
the cessation of the movements of the abdomen also fades
away at the same time. This constitutes the state of
nibbana. In Pali this is referred to as "Ubhinnampi
nissarnam." The state when dukkha and the point of
origination of nama-rupa (samudaya) both cease is called
"Nirodha sacca."

4. Magga sacca. (The Great Truth). In this state of
knowledge or wisdom, the meditator is completely aware of
the rising and falling of the abdomen. He is aware of the
beginning of the rising and falling, the middle of the
rising and falling, and the points when the rising and
falling cease. In Pali this state is know as
"nirothappachanana magga saccam." When the
ending of suffering and the cessation of the movements of
the abdomen are clearly seen, this is termed "magga
sacca."

It is necessary for the practitioner to be aware of these
four truths simultaneously. It should be like blowing out
a candle, i.e.:

It should be like the point at which the wick of the
candle has been used up.

It should be like the point at which the wax of the
candle has been used up.

It should be like an overwhelming brilliance which has
obliterated the candle light.

It should be like a deep darkness.

The four characteristics of the light given here are
likely to appear at the same time and at the same level as
the perception of the Four Noble Truths. The state of
nibbana is perceived in nirodha sacca, dukkha sacca,
samudaya sacca, and magga sacca at the same time.

The next nana to be considered is gotrabhu nana or
"knowledge at the moment of change of lineage."
Gotrabhu nana is the knowledge which entirely separates
one from the worldly state. Nama and rupa, together with
citta, which has become aware of the cessation, both
become peaceful and quiet. This means that one has become
enlightened, having nibbana as the object. The moment when
feeling breaks off, gotrabhu nana is reached.

Uppadam abhibhuyyatiti gotrabhu: knowledge which covers
the arising of nama and rupa is called
"gotrabhu."

Pavattam abhibhuyyatiti gotrabhu: knowledge which
covers the continuance of nama and rupa is called
"gotrabhu."

Bahiddhasamkhanranimittam abhibhuyyatiti gotrabhu:
knowledge which covers the external nama and rupa is
called "gotrabhu."

Uppadam abhihuyyatva anuppadam pakkhandatiti gotrabhu:
wisdom which covers the arising and then approaches the
non-arising is called "gotrabhu."

To summarize, the moment that feeling breaks off the first
time is called "gotrabhu nana." The meditator
casts off nama and rupa. Awareness grasps nibbana as its
object. This state is between lokiya (a worldly existence)
and lokuttara (supramundane existence). It is not a state
of worldly existence or a state of supramundane existence,
because it is in between both states. It is like a man who
enters a hall; one foot is outside and the other inside.
You cannot say that he is outside or inside.

The next nana to be considered is magga nana. It can be
translated as "knowledge of the path." In this
nana, defilements have been broken off (samucchedpahara).
Magga nana has the following characteristics:

The destruction of some defilements and preparation for
the destruction of others. It constitutes a cleansing.

There is clear and complete knowledge of the path.

There is a deep knowledge of dhamma which leads to
nibbana.

Magga nana is a deep knowledge of dhamma which is
necessary to reach nibbana.

It is a deep wisdom which enables the practitioner to
eradicate defilements.

Characteristics of magga nana are:

1. After the breaking off of sensation, awareness of the
stream of nibbana lasts for a moment. Some defilements are
completely destroyed. Sense of self (ego), skeptical doubt
and a misunderstanding of rules and rituals will be cut
off during this nana. This nana has nibbana as its object.
Nibbana can be reached. There is no doubt about what is
right and wrong, about heaven and hell, about the path,
the result of the path and nibbana. There is no doubt
concerning life after death. This nana is supramundane.

2. Anuloma nana is the last nana in which there is
anything happening. After that there is no awareness of
anything. Feeling and awareness suddenly cease. It is like
a person who is walking along a road and suddenly falls
down a hole. The object and the mind which is trying to
acknowledge the object both cease to function in the state
of nibbana. This cessation is called "gotrabhu
nana." This state of wisdom encompasses the cessation
of awareness and form.

3. After gotrabhu nana has lasted a moment, that is termed
magga nana. Upon realizing this stage (magga nana) one
experiences a feeling of surprise. One is completely happy
and at ease. No state of worldly happiness can compare
with this realization. The abandoning of the defilements
is like a flash of lightning - and then the thunder.

The fifteenth nana is called phala nana or "the
knowledge of fruition." This occurs in the next
moment after magga nana. The mind has come to know
what's happened and has nibbana as the object. This
state lasts for two or three moments. Whenever magga nana
happens, phala nana follows immediately. There is no
interim state. Phala nana, like magga nana, is
supramundane. Magga nana is the cause and phala nana is
the result. The way of entering gotrabhu nana, magga nana
and phala nana is as follows:

1. The first cessation of sensation is gotrabhu nana and
it has nibbana as its object. It lies between the mundane
and the supramundane existences.

2. The midway cessation of sensation is magga nana and it
has nibbana as its object. It is supramundane. At this
point, defilements are eradicated.

3. The final cessation is called phala nana and it has
nibbana as its object. It is also supramundane. The
eradication of the defilements during magga nana is called
"samucchedpahara" and means the complete
eradication of defilements. In phala nana those
defilements are prevented from reoccurring. This lack of
reoccurrence is termed "Patipasamphana Pahara,"
in phala nana. This process may be compared to
extinguishing a fire. Imagine a piece of wood which is on
fire. If you want to put the fire out you must throw water
on the wood so that the flames die down, but the wood will
continue smoldering. However, if the wood is doused with
water again two or three times the fire will be completely
extinguished. This parallels what happens when a meditator
eradicates defilements during magga nana. The power of
defilements still continues so it is necessary to purge it
again during phala nana. Patipasamphana Pahara is like the
second and third applications of water to put out the
fires of defilements.

The sixteenth nana is called "paccavekkhana
nana" or "knowledge of reviewing." In this
nana there is a knowledge and contemplation of the path,
the fruit, and nibbana. There is a knowledge of those
defilements which have been eradicated and those which
still continue.

There is a contemplation of having followed the
path.

There is a contemplation of the fact that a result has
been obtained.

There is a contemplation of the defilements which have
been eradicated.

There is a contemplation of the defilements which
remain.

There is a contemplation of the fact that nibbana,
which is an exceptional state of awareness, has been known
and experienced.

In addition, while the meditator is acknowledging rising
and falling, he comes upon the path, the fruit and
nibbana. At the moment he enters the path, the fruit and
nibbana, three conditions occur: anicca, dukkha and anatta
as previously mentioned. "Paccavekkhana nana"
means that, when the meditator is acknowledging the rising
and falling motions of the abdomen, he is aware of the
total cessation of the rising and falling. After the
cessation, when awareness returns, the meditator
contemplates what has happened to him. After this he goes
on acknowledging the rising and falling movements, but
they seem much clearer than normal. Considering what has
happened is called "paccavekkhana nana."